雜阿含經

Edited and annotated by: Thích Tuệ Sỹ

SUTRA 642. KNOWLEDGE[1]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, the Blessed One addressed the bhikkhus:

“There are three faculties: the faculty of one who is to know what has not yet been known, the faculty of knowledge, and the faculty of one who has completed knowledge^[2].” The Blessed One then spoke this verse:

When one understands the stage of training,

One follows the straight path;

One must diligently apply skillful means,

And carefully guard one’s own mind.

Knowing for oneself that rebirth is ended,

One has known the unobstructed path;

Having known liberation,

One finally attains complete knowledge.

With unshakable liberation of mind^[3],

All becoming is brought to an end;

All the faculties are fully perfected,

One delights in the faculty of serenity.

Maintaining this final body,

One subdues the hostile Maras.

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 643. PURITY[4]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, the Blessed One addressed the bhikkhus:

“There are five faculties. What are the five? They are the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 644. STREAM-ENTERER[5]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, the Blessed One addressed the bhikkhus:

“There are five faculties. What are the five? They are the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. If a bhikkhu skillfully contemplates these five faculties as they truly are, he completely understands and abandons the three fetters^[6], namely, identity view, attachment to precepts and observances, and doubt. He is called a stream-enterer, no longer subject to falling into the states of evil destinies, certain to proceed directly toward perfect awakening. After no more than seven returns among devas and humans, he will ultimately reach the final end of suffering.”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 645. ARHAT[7]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, the Blessed One addressed the bhikkhus:

“Whoever contemplates these five faculties as they truly are, without giving rise to the taints, will realize liberation through dispassion^[8]. Such a one is called an arhat: the taints have been exhausted, what had to be done has been done, the burdens have been laid down, one’s own welfare has been attained^[9], the fetters of becoming have been ended, and through right knowledge the mind is well liberated.”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 646. TO BE UNDERSTOOD[10]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, the Blessed One addressed the bhikkhus:

“There are five faculties. What are the five? The faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. It should be understood that the faculty of faith is the four kinds of unshakable purity. It should be understood that the faculty of diligence is the four right efforts. It should be understood that the faculty of mindfulness is the four foundations of mindfulness. It should be understood that the faculty of concentration is the four dhyanas. It should be understood that the faculty of wisdom is the Four Noble Truths.”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 647. ANALYSIS[11]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, the Blessed One addressed the bhikkhus:

“There are five faculties. What are the five? The faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

“What is called the faculty of faith? A bhikkhu gives rise to pure faith in the Tathagata, firmly rooted and steadfast, which other shramanas and brahmins, devas, Maras, Brahmas, shramanas and brahmins, or anyone else in the world cannot obstruct or destroy. This is called the faculty of faith.

“What is called the faculty of diligence? Regarding evil and unwholesome qualities that have arisen, he arouses desire for their abandonment, makes effort, applies skillful means, collects his mind, and strives onward. Regarding evil and unwholesome qualities that have not yet arisen, he arouses desire that they not arise, makes effort, applies skillful means, collects his mind, and strives onward.

Regarding wholesome qualities that have not yet arisen, he arouses desire that they arise, makes effort, applies skillful means, collects his mind, and strives onward. Regarding wholesome qualities that have arisen, he arouses desire that they remain without being lost, that they not arise, and that they be cultivated, increased, and expanded; he makes effort, applies skillful means, collects his mind, and strives onward.

This is called the faculty of diligence.

“What is called the faculty of mindfulness? A bhikkhu dwells contemplating the body in the internal body, diligently applying skillful means, with right mindfulness and right comprehension, subduing worldly covetousness and grief. He dwells contemplating the external body and the internal and external body; and it is likewise stated regarding feelings, mind, and dharmas as dharmas. This is called the faculty of mindfulness.

“What is called the faculty of concentration? A bhikkhu, secluded from sensual desires and secluded from evil and unwholesome qualities, with initial and sustained thought, and with rapture and bliss born of seclusion, proceeds until he realizes and dwells in the fourth dhyana. This is called the faculty of concentration.

“What is called the faculty of wisdom? A bhikkhu knows as it truly is the Noble Truth of Suffering, knows as it truly is the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the cessation of suffering. This is called the faculty of wisdom.”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 648. BRIEF EXPOSITION[12]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, the Blessed One addressed the bhikkhus:

As stated above, with only a few differences:

“If a bhikkhu skillfully contemplates these five faculties as they truly are, he completely understands and abandons the three fetters^[13], namely, identity view, attachment to precepts and observances, and doubt. He is called a stream-enterer, no longer subject to falling into the states of evil destinies, certain to proceed directly toward perfect awakening. After no more than seven returns among devas and humans, he will ultimately reach the final end of suffering.”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 649. EXHAUSTION OF THE TAINTS[14]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, the Blessed One addressed the bhikkhus:

As stated above, with only a few differences:

“If a bhikkhu, having contemplated these five faculties as they truly are, completely exhausts the taints and is liberated through dispassion, he is called an arhat: the taints have been exhausted, what had to be done has been done, the burdens have been laid down, one’s own welfare has been attained, the fetters of becoming have been ended, and through right knowledge the mind is well liberated.”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 650. SHRAMANAS AND BRAHMINS (1)[15]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, the Blessed One addressed the bhikkhus:

As stated above, with only a few differences:

“Bhikkhus, if I did not know as it truly is this faculty of faith, the arising of the faculty of faith, the cessation of the faculty of faith, and the path leading to the cessation of the faculty of faith, then among the assemblies of devas, Maras, Brahmas, shramanas, and brahmins, I would ultimately not have been acknowledged as having emerged, as having become detached, and as having a mind free from delusion; nor would I have attained unsurpassed perfect awakening.”

As with the faculty of faith, so it is also stated regarding the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

“Bhikkhus, because, regarding this faculty of faith, I have with right wisdom contemplated it as it really is; because, regarding the arising of the faculty of faith, the cessation of the faculty of faith, and the path leading to the cessation of the faculty of faith, I have with right wisdom contemplated them as they really are, therefore, amid the assemblies of devas, Mara, Brahma, ascetics, and brahmins, I have emerged, departed, and become free; my mind has abandoned delusion, and I have attained unsurpassed complete and perfect enlightenment.”

As with the faculty of faith, so it is also said of the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 651. ASCETICS AND BRAHMINS (2)[16]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One addressed the bhikkhus:

It was as stated above, but with a few differences:

“Bhikkhus, so long as I did not know as they really are the arising of this faculty of faith, the cessation of the faculty of faith, the gratification of the faculty of faith, the danger in the faculty of faith, and the escape from the faculty of faith, I could not, amid the assemblies of devas, Mara, Brahma, ascetics, and brahmins, declare that I was liberated, that I had emerged and departed, that my mind had abandoned delusion, or that I had attained unsurpassed complete and perfect enlightenment.”

Likewise, the same is said of the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

“Bhikkhus, because I knew as they really are the faculty of faith, the arising of the faculty of faith, the cessation of the faculty of faith, the gratification of the faculty of faith, the danger in the faculty of faith, and the escape from the faculty of faith, therefore, amid the assemblies of devas, Mara, Brahma, ascetics, and brahmins, I was liberated, emerged, and departed; my mind abandoned delusion, and I attained unsurpassed complete and perfect enlightenment.”

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 652. PROGRESSION[17]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One addressed the bhikkhus:

It was as stated above, but with a few differences.

“If any bhikkhu possesses these five faculties sharply and fully, he attains arhatship; if they are more pliant or weaker, he attains the state of a non-returner; if they are still more pliant or weaker, he attains the state of a once-returner; if they are yet more pliant or weaker, he attains the state of a stream-enterer. One who is complete accomplishes what is complete; one who is incomplete accomplishes what is incomplete.^[18] These five faculties are neither empty nor fruitless. If anyone regards all five faculties as nonexistent, I say that person belongs among ordinary people of other paths.”

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 653. DETAILED EXPOSITION[19]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One addressed the bhikkhus:

It was as stated above, but with a few differences:

“If any bhikkhu possesses these five faculties in a supremely keen and fully perfected degree,^[20] he will attain arhatship with liberation in both respects.^[21] If they are more pliant or weaker, he will attain bodily realization.^[22] If, at that level, they are more pliant or weaker, he will attain the state of one who has reached right view.^[23] If, at that level, they are more pliant or weaker, he will attain liberation through faith.^[24] If, at that level, they are more pliant or weaker, he will attain the state of one who returns only once more.^[25] If, at that level, they are more pliant or weaker, he will attain the state of a once-returner.

If, at that level, they are more pliant or weaker, he will attain the state of one who passes from family to family.^[26] If, at that level, they are more pliant or weaker, he will attain the state of one with at most seven existences.^[27] If, at that level, they are more pliant or weaker, he will become a Dharma-follower.^[28] If, at that level, they are more pliant or weaker, he will become a faith-follower.^[29] Thus, bhikkhus, through the condition of the perfection of the faculties, one should know the perfection of the fruit;^[30] and through the condition of the perfection of the fruit, one should know the perfection of the person.^[31] One who is complete in this way performs what is complete;

one who is deficient performs what is deficient.^[32] These faculties are neither empty nor fruitless.

If anyone lacks these faculties, I say that person belongs among ordinary people.”

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 654. THE FACULTY OF WISDOM (1)[33]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One addressed the bhikkhus:

“There are five faculties. What are the five? The faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. Of these five faculties, the faculty of wisdom encompasses all the others. It is like the timbers of a house or a pavilion: the ridgepole is foremost, and all the other timbers rest upon the ridgepole and are held securely in place. In the same way, among the five faculties, wisdom encompasses them all and is therefore foremost.”

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 655. THE FACULTY OF WISDOM (2)[34]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One addressed the bhikkhus:

“There are five faculties. What are the five? The faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. The faculty of faith should be understood as the four kinds of unshakable purity. The faculty of diligence should be understood as the four right efforts. The faculty of mindfulness should be understood as the four establishments of mindfulness. The faculty of concentration should be understood as the four dhyanas. The faculty of wisdom should be understood as the Four Noble Truths.

“Among these meritorious qualities, wisdom is foremost, because wisdom encompasses and sustains them all.”

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 656. THE FACULTY OF WISDOM (3)

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One addressed the bhikkhus:

“There are five faculties. What are the five? The faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

“A noble disciple who has perfected the faculty of wisdom is able to cultivate the faculty of faith, based upon seclusion, based upon dispassion, based upon cessation, and tending toward relinquishment. This is called perfecting the faculty of faith. The perfection of the faculty of faith is itself the faculty of wisdom.

“As with the faculty of faith, the same is also said of the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

“Therefore, among these five faculties, the faculty of wisdom is foremost because it encompasses and sustains them all. It is like the timbers of a house or a pavilion: the ridgepole is foremost, and all the other timbers rest upon the ridgepole and are held securely in place. In the same way, among the five faculties, wisdom is foremost because wisdom encompasses them all.”

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 657. THE FACULTY OF WISDOM (4)

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One addressed the bhikkhus:

“There are five faculties. What are the five? The faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.”

“A noble disciple who has perfected the faculty of faith trains thus: ‘From beginningless time, noble disciples and other beings have undergone birth and death. Shrouded by ignorance and bound by craving, beings endlessly wander back and forth through birth and death, not knowing its original limit. Because there is a cause, there is birth and death.

If the cause is forever completely cut off, there will be no birth and death. Ignorance is a vast mass of darkness that creates obstruction. Who enters parinirvana?

There is only the cessation of suffering, the ending of suffering, coolness, with nothing remaining (?).’ As with the faculty of faith, so too the faculties of diligence, mindfulness, concentration, and wisdom are described in the same way. Among these five faculties, wisdom encompasses and sustains them all and is therefore foremost. It is like the ridgepole of a pavilion: because it holds all the timbers firmly in place, it is uppermost.”

After the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 658. THE FACULTY OF WISDOM (5)[35]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One addressed the bhiksus:

“There are five faculties: the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

“What is the faculty of faith? It is the faith that a noble disciple arouses in the Tathagata, firmly rooted and unshakable, which devas, Mara, Brahma, sramanas, brahmins, and all worldly phenomena cannot destroy. This is called the faculty of faith. What is the faculty of diligence? It is the four right efforts. What is the faculty of mindfulness? It is the four establishments of mindfulness. What is the faculty of concentration? It is the four dhyanas. What is the faculty of wisdom? It is the Four Noble Truths. Among all these virtues, wisdom is foremost, just as the ridgepole of a house or pavilion is uppermost.”

After the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 659. THE FACULTY OF WISDOM (6)[37]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One addressed the bhiksus:

“There are five faculties. What are the five? They are the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

“What is the faculty of faith? It is the pure faith that a noble disciple arouses in the Tathagata when first bringing forth the aspiration for bodhi^[38]. This is called the faculty of faith.

What is the faculty of diligence? It is the diligent effort aroused in relation to the Tathagata when first bringing forth the aspiration for bodhi^[39]. This is called the faculty of diligence.

What is the faculty of mindfulness? It is the mindfulness aroused in relation to the Tathagata when first bringing forth the aspiration for bodhi. This is called the faculty of mindfulness.

What is the faculty of concentration? It is the samadhi aroused in relation to the Tathagata when, upon first bringing forth the aspiration for bodhi, one gives rise to samadhi. This is called the faculty of concentration.

What is the faculty of wisdom? It is the wisdom aroused in relation to the Tathagata when first bringing forth the aspiration for bodhi. As for the analogies of the house and pavilion, they are as stated above.”

After the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 660. THE ENDING OF SUFFERING

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One addressed the bhiksus:

“There are five faculties. What are the five? They are the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. If these five faculties are cultivated and cultivated extensively, then all suffering of the past, present, and future will be completely ended.”

After the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

As with ending suffering, so too reaching the ultimate limit of suffering, completely ending suffering, extinguishing suffering, utterly ceasing suffering, crossing the flood of suffering, liberation from all bonds, wearing away form, and completely ending all past, present, and future outflows are described in the same way.

SUTRA 661. THE TWO POWERS (1)[40]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One addressed the bhiksus:

“There are two kinds of power. What are the two? The power of consideration^[41] and the power of cultivation^[42].

What is the power of consideration? A noble disciple, beneath the shade of a tree or seated in a secluded forest, reflects thus: ‘For evil bodily conduct, one undergoes evil retribution in this life and the next. If I engage in evil bodily conduct, I myself must reproach myself, and others will also reproach me.

My Great Teacher will also reproach me, and my venerable fellow practitioners of the holy life will also reproach me. I will rightly be censured according to the Dharma, my ill repute will spread far and wide, and after the breakup of the body and the ending of life, I will fall into an evil realm and be born in hell. Such is the retribution in this life and the next.’ One abandons evil bodily conduct and cultivates wholesome bodily conduct.

Just as with evil conduct of the body, so too evil conduct of speech and mind is described in the same way. This is called the power of consideration. What is the power of cultivation?

A bhiksu trains in the power of consideration. Once a noble disciple has perfected the power of consideration, in accordance with it he attains the power of cultivation. Once the power of cultivation has been attained, the power of cultivation will be fulfilled.”

After the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 662. THE TWO POWERS (2)

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One addressed the bhiksus:

It is as stated above, but with a few differences:

“When a noble disciple has trained in and perfected the power of consideration, greed, anger, and delusion are either restrained, diminished, or completely exhausted. Thus, relying upon the power of consideration and established in the power of consideration, the noble disciple accordingly attains the power of cultivation. Once the power of cultivation has been attained, the power of cultivation will be fulfilled.”

After the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 663. THE TWO POWERS (3)

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One addressed the bhiksus:

It is as stated above, but with a few differences.

“What is the power of cultivation? It is the four establishments of mindfulness.”

After the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

As with the four establishments of mindfulness, so too the cultivation of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, the eight factors of the Noble Path, the Four Paths^[43], the Four Dharma Verses^[44], and serenity and insight are described in the same way.^[45]

SUTRA 664. THE THREE POWERS (1)[46]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One addressed the bhiksus:

“There are three powers. What are the three? They are the power of faith, the power of diligence, and the power of wisdom. There are also three powers. What are the three? They are the power of faith, the power of mindfulness, and the power of wisdom. There are also three powers. What are the three? They are the power of faith, the power of concentration, and the power of wisdom.”

After the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 665. THE THREE POWERS (2)

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One addressed the bhiksus:

“There are three powers: the power of faith, the power of diligence, and the power of wisdom. Thus a bhiksu should train in this way: ‘I must perfect the power of faith, the power of diligence, and the power of wisdom.’”

After the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 666. THE THREE POWERS (3)

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One addressed the bhiksus:

“There are three powers: the power of faith, the power of mindfulness, and the power of wisdom. What is the power of faith? A noble disciple has entered deeply into purified faith in the Tathagata, with a firm foundation that cannot be destroyed by any deva, Mara, Brahma, ascetic, brahmin, or anyone of like teaching. This is called the power of faith. What is the power of diligence? It is the four right efforts. What is the power of wisdom? It is the Four Noble Truths.”

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 667. THE FOUR POWERS (1)[47]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One addressed the bhikkhus:

“There are four powers. What are the four? The power of faith, the power of diligence, the power of mindfulness, and the power of wisdom. There are also four powers: the power of faith, the power of mindfulness, the power of concentration, and the power of wisdom. There are also four powers: the power of discernment, the power of diligence, the power of blamelessness, and the power of embracing.”

The three powers in these sutras are also explained as above, with only a few differences:

“What is the power of discernment? It is knowing as they truly are wholesome and unwholesome dharmas; knowing as they truly are what is blameworthy and blameless, what should be approached^[48] and should not be approached, inferior dharmas and sublime dharmas, dark dharmas and bright dharmas, differentiated dharmas and undifferentiated dharmas, dependently arisen dharmas and dharmas that are not dependently arisen. This is called the power of discernment.

What is the power of diligence? It is the four right efforts, as previously explained in full. What is the power of blamelessness?

It is committing no offense through body, speech, or mind; this is called the power of blamelessness. What is the power of embracing? It is the four means of embracing: generosity, kind speech, beneficial conduct, and cooperation.”

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 668. THE FOUR MEANS OF EMBRACING

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One addressed the bhikkhus:

It was explained as above, but with a few differences.

“The supreme generosity is the gift of Dharma. The supreme kind speech is causing good men to delight in listening by teaching the Dharma at the proper time. The supreme beneficial conduct^[49] is to establish those without faith in faith by causing them to have faith; to establish those training in the precepts through pure morality; to establish the miserly through generosity; and to establish those of unwholesome wisdom through right knowledge. The supreme cooperation^[50] is this: an arhat bestows the fruit of arhatship^[51]; a non-returner bestows non-returning; a once-returner bestows once-returning; a stream-enterer bestows stream-entry; and one of pure morality bestows pure morality upon others.”

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 669. EMBRACING[52]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One addressed the bhikkhus:

It was explained as above, but with a few differences.

“Whatever dharmas serve to embrace a community are all contained within the four means of embracing. One means of embracing is generosity; one means of embracing is kind speech; one means of embracing is beneficial conduct; and one means of embracing is cooperation. In times past, whatever dharmas embraced communities in the past did not go beyond the four means of embracing. Whatever dharmas will embrace communities in the future will likewise not go beyond the four means of embracing. One embracing dharma is generosity; one embracing dharma is kind speech; one embracing dharma is beneficial conduct; and one embracing dharma is cooperation.”

The Blessed One then spoke this verse:

Generosity and kind speech,

And deeds of beneficial conduct,

Together with cooperative deeds,

Each applied as appropriate.

Through these the world is embraced,

As a carriage rolls upon its linchpin.^[53]

Were the four means of embracing absent from the world,

A mother’s nurturing kindness would be forgotten.

Nor would one honor one’s father,

Or humbly attend upon him.

Because the four means of embracing exist,

And because people accord with these dharmas,

There are therefore great beings,

Whose virtue encompasses the entire world.^[54]

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 670. THE FOUR POWERS (2)[55]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One addressed the bhikkhus:

“There are four powers. What are the four? They are the power of discernment, the power of diligence, the power of blamelessness, and the power of embracing, as explained above. Any bhikkhu who accomplishes these four powers becomes free from five fears. What are the five? Fear of being unable to sustain one’s life, fear of ill repute, fear of being amid a crowd, fear of death, and fear of an evil destination. These are called the five fears.”

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 671. THE FOUR POWERS (3)

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One addressed the bhikkhus:

It was explained as above, but with a few differences.

“A noble disciple who has accomplished these four powers should train thus: ‘I shall not fear being unable to sustain my life. For what reason should I fear being unable to sustain my life? A person whose bodily conduct is impure, whose verbal conduct is impure, whose mental conduct is impure, who engages in wrong craving, lacks faith, is indolent and not diligent, has lost mindfulness, lacks concentration, possesses unwholesome wisdom, is miserly, and does not embrace others—such a person has reason to fear being unable to sustain his life.

I possess four powers: the power of discernment, the power of diligence, the power of blamelessness, and the power of embracing. Because I have accomplished these four powers, I should not be afraid. Just as with the fear of being unable to sustain one’s life, so too the fear of ill repute, the fear of being amid a crowd, the fear of death, and the fear of an evil destination are to be explained as above’…”

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 672. THE FOUR POWERS (4)

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One addressed the bhikkhus:

“There are four powers: the power of discernment, the power of diligence, the power of blamelessness, and the power of embracing. What is the power of discernment? It refers to wisdom, great wisdom, profound wisdom, and insurmountable wisdom; this is called the power of discernment.

What is the power of diligence? It is to distance oneself from unwholesome dharmas and categories of unwholesome dharmas^[56]; dark dharmas and categories of dark dharmas; blameworthy dharmas and categories of blameworthy dharmas; dharmas that should not be approached and categories of dharmas that should not be approached. Having distanced oneself from these dharmas, one cultivates wholesome dharmas and categories of wholesome dharmas; bright dharmas and categories of bright dharmas; blameless dharmas and categories of blameless dharmas; dharmas that should be approached and categories of dharmas that should be approached.

Regarding such dharmas, one develops superior diligence, applies energetic effort, exercises capability, right mindfulness, and right knowledge; this is called the power of diligence. The power of blamelessness and the power of embracing are as explained in the preceding sutra.”

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 673. THE FIVE POWERS[57]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One addressed the bhikkhus:

“There are five powers. What are the five? They are the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom.”

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 674. THE FIVE POWERS SHOULD BE ACCOMPLISHED

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One addressed the bhikkhus:

It was explained as above, but with a few differences.

“Bhikkhus, you should train thus: ‘I shall exert diligent effort to accomplish the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom.’”

After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully put it into practice.

SUTRA 675. ONE SHOULD UNDERSTAND THE FIVE POWERS[58]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

It is as stated above, but with a few differences.

“That power of faith, one should understand, is the Four Unshakable Confidences. The power of diligence is the Four Right Efforts. The power of mindfulness is the Four Foundations of Mindfulness. The power of concentration is the Four Dhyanas. The power of wisdom is the Four Noble Truths.”

After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully put it into practice.

SUTRA 676. ONE SHOULD TRAIN IN THE FIVE POWERS

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

It is as stated above, but with a few differences.

“Therefore, bhikkhus, you should train thus: ‘I should accomplish the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom.’”

After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully put it into practice.

SUTRA 677. THE FIVE POWERS OF ONE IN TRAINING[59]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“There are five powers of one in training^[60]. What are the five? The power of faith is a power of one in training; the power of diligence is a power of one in training; the power of moral shame is a power of one in training; the power of moral dread is a power of one in training; and the power of wisdom is a power of one in training^[61].”

After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully put it into practice.

SUTRA 678. ONE SHOULD ACCOMPLISH THE POWERS OF ONE IN TRAINING ^(1)[62]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

It is as stated above, but with a few differences.

“The bhikkhus should train thus: ‘I should accomplish the power of faith as a power of one in training^[63]; I should accomplish the power of diligence as a power of one in training; I should accomplish the power of moral shame as a power of one in training; I should accomplish the power of moral dread as a power of one in training; and I should accomplish the power of wisdom as a power of one in training.’”

After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully put it into practice.

SUTRA 679. DETAILED EXPLANATION OF THE POWERS OF ONE IN TRAINING^[64]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

It is as stated above, but with a few differences.

“What is the power of faith as a power of one in training? A bhikkhu has well-established, profound faith in the Tathagata, its roots firm and secure, which other sramanas and brahmins, devas, Mara, Brahma, or any other sramanas, brahmins, or fellow practitioners of the Dharma cannot destroy. This is called the faculty of faith.

“What is the power of diligence as a power of one in training? It is the Four Right Efforts, as fully explained previously.

“What is the power of moral shame as a power of one in training? It is feeling shame and disgrace regarding evil and unwholesome qualities and the various defilements^[65] that have arisen, which will bring in a future life the oppressive fruits of suffering—birth, aging, illness, death, sorrow, lamentation, pain, and distress. This is called the power of moral shame as a power of one in training.

“What is the power of moral dread as a power of one in training? It is regarding as shameful what is worthy of shame and feeling ashamed of the evil and unwholesome qualities and the various defilements that have arisen, which will bring in a future life the oppressive fruits of suffering—birth, aging, illness, death, sorrow, lamentation, pain, and distress. This is called the power of moral dread as a power of one in training.

“What is the power of wisdom as a power of one in training? A noble disciple abides in wisdom and accomplishes wisdom concerning the arising and cessation of the world; concerning the emancipation and disenchantment of the noble ones; and concerning the rightly determined complete cessation of suffering. This is called the power of wisdom as a power of one in training.”

After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully put it into practice.

SUTRA 680. ONE SHOULD ACCOMPLISH THE POWERS OF ONE IN TRAINING ⁽²⁾

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

It is as stated above, but with a few differences.

“Therefore, bhikkhus, you should train thus: ‘I shall accomplish the power of faith as a power of one in training, the power of diligence, the power of moral shame, the power of moral dread, and the power of wisdom as a power of one in training.’”

After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully put it into practice.

SUTRA 681. PURE QUALITIES (1)[66]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“If a bhikkhu changes with regard to wholesome qualities, falls away from them, or does not long abide in them, another bhikkhu should^[67] admonish him by means of five pure qualities. What are the five? He should say: ‘You do not possess profound faith in wholesome qualities^[68].

By relying upon faith, one can abandon unwholesome qualities and cultivate wholesome qualities. You lack diligence, moral shame, and moral dread; nor do you possess wisdom that penetrates wholesome qualities^[69]. By relying upon wisdom, one can abandon unwholesome qualities and cultivate wholesome qualities.’ If a bhikkhu does not change with regard to the true Dharma, does not fall away from it, and long abides in it, another bhikkhu should congratulate him by means of five pure qualities.

What are the five? He possesses right faith that penetrates the Dharma. By relying upon faith, he abandons unwholesome qualities and cultivates wholesome qualities.

He is diligent, possesses moral shame and moral dread, and has penetrating wisdom. Whoever relies upon wisdom abandons unwholesome qualities and cultivates wholesome qualities.”

After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully put it into practice.

SUTRA 682. PURE QUALITIES (2)[70]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“If a bhikkhu returns the precepts and falls away from the precepts^[71], another bhikkhu should admonish him by means of five pure qualities^[72]. What are the five? Such a bhikkhu may lack faith in wholesome qualities. By relying upon faith, one keeps far from unwholesome qualities and cultivates wholesome qualities. Or he may lack diligence, moral shame, moral dread, and wisdom that penetrates wholesome qualities. By relying upon wisdom, one abandons unwholesome qualities and cultivates wholesome qualities.

“If a bhikkhu remains wholly pure throughout his life and his holy life is pure and immaculate, other bhikkhus should comfort and encourage him by means of the five pure qualities, as explained above.”

After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully put it into practice.

SUTRA 683. UNWHOLESOME QUALITIES

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“If a bhikkhu does not wish evil and unwholesome qualities to arise, he must possess faith in wholesome qualities. If his faith declines and he long abides in lack of faith, unwholesome qualities will arise again.… Likewise, if he wishes evil and unwholesome qualities no longer to arise, he must possess diligence, moral shame, moral dread, and wisdom. If the powers of diligence, moral shame, moral dread, and wisdom decline and he long abides in corrupt wisdom, then evil and unwholesome qualities will arise. If a bhikkhu relies upon faith, he will abandon unwholesome qualities and cultivate wholesome qualities. Whoever relies upon diligence, moral shame, moral dread, and wisdom will abandon evil and unwholesome qualities and cultivate wholesome qualities.”

After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully put it into practice.

SUTRA 684. THE TEN POWERS[73]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“If a bhikkhu, regarding form, gives rise to a mind of disenchantment, dispassion, and complete cessation, such that it no longer arises, and attains liberation, he is called an Arhat, a Samyaksambuddha. The same is said regarding feeling, perception, formations, and consciousness. Again, if a bhikkhu, regarding form, gives rise to a mind of disenchantment and dispassion, such that it no longer arises, and attains liberation, he is called an arhat liberated through wisdom. The same is said regarding feeling, perception, formations, and consciousness.

“Bhikkhus, what differences are there between the Tathagata, the Worthy One, the Perfectly Enlightened One, and an arhat liberated through wisdom?”

The bhikkhus said to the Buddha:

“The Blessed One is the source of the Dharma, the eye of the Dharma, and the foundation of the Dharma. We beseech you to explain this to us. Having heard it, the bhikkhus will receive and practice it.”

The Buddha told the bhikkhus:

“Listen attentively and reflect carefully! I shall explain it for you. Regarding Dharma never heard before, the Tathagata, the Worthy One, the Perfectly Enlightened One is able to awaken to and know it by himself, personally realize it in this very life, and attain perfect enlightenment.

For future generations, he is able to teach the true Dharma and awaken the disciples, namely: the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. Thus, the Tathagata, the Worthy One, the Perfectly Enlightened One is able to attain what has not yet been attained, establish the holy life where it has not yet been established, skillfully know the path, skillfully teach the path, and guide sentient beings.

Thereafter, the disciples accomplish the Dharma in accordance with the Dharma and follow the path in accordance with the path. Delighting in and obeying the admonitions and instructions of the Great Teacher, they skillfully penetrate the true Dharma. These are the differences between the Tathagata, the Worthy One, the Perfectly Enlightened One, and an arhat liberated through wisdom.

“Furthermore, there are the five powers of one in training and the ten powers of the Tathagata.

“What are the powers of one in training? They are the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom.

“What are the ten powers of the Tathagata? The Tathagata knows as it truly is what is possible and what is impossible.^[74] This is called the first power of the Tathagata. Having accomplished this power, the Tathagata, the Worthy One, the Perfectly Enlightened One attains the supreme state of knowledge possessed by the Buddhas of the past,^[75] is able to turn the Brahma Wheel, and, amid the great assembly, roar the lion’s roar.

“Furthermore, the Tathagata knows as it truly is the causes created and the resultant fruits experienced through karma^[76] in the past, future, and present. This is called the second power of the Tathagata. Having accomplished this power, the Tathagata, the Worthy One, the Perfectly Enlightened One attains the supreme state of knowledge possessed by the Buddhas of the past, is able to turn the Brahma Wheel, and, amid the great assembly, roar the lion’s roar.

“Furthermore, the Tathagata, the Worthy One, the Perfectly Enlightened One knows as they truly are the defilement, purification, and pure states^[77] of the various meditations, liberations, samadhis, and meditative attainments. This is called the third power of the Tathagata. Having accomplished this power, the Tathagata, the Worthy One, the Perfectly Enlightened One attains the supreme state of knowledge possessed by the Buddhas of the past, is able to turn the Brahma Wheel, and, amid the great assembly, roar the lion’s roar.

“Furthermore, the Tathagata knows as they truly are the differing faculties and dispositions of all kinds of sentient beings. This is called the fourth power of the Tathagata. Having accomplished this power, the Tathagata, the Worthy One, the Perfectly Enlightened One attains the supreme state of knowledge possessed by the Buddhas of the past, is able to turn the Brahma Wheel, and, amid the great assembly, roar the lion’s roar.

“Furthermore, the Tathagata knows as they truly are all the various inclinations of sentient beings. This is called the fifth power of the Tathagata. Having accomplished this power, the Tathagata, the Worthy One, the Perfectly Enlightened One attains the supreme state of knowledge possessed by the Buddhas of the past, is able to turn the Brahma Wheel, and, amid the great assembly, roar the lion’s roar.

“Furthermore, the Tathagata knows as they truly are all the different elements of sentient beings in the world. This is called the sixth power of the Tathagata. Having accomplished this power, the Tathagata, the Worthy One, the Perfectly Enlightened One attains the supreme state of knowledge possessed by the Buddhas of the past, is able to turn the Brahma Wheel, and, amid the great assembly, roar the lion’s roar.

“Furthermore, the Tathagata knows as they truly are all paths leading to their respective destinations.^[78] This is called the seventh power of the Tathagata. Having accomplished this power, the Tathagata, the Worthy One, the Perfectly Enlightened One attains the supreme state of knowledge possessed by the Buddhas of the past, is able to turn the Brahma Wheel, and, amid the great assembly, roar the lion’s roar.

“Furthermore, the Tathagata knows as they truly are his past lives, recollecting the various circumstances of his lives, from one life to a hundred or a thousand lives, and from one eon to a hundred or a thousand eons: ‘At that time, I was born into such a caste and such a clan; I had such a name, consumed such food, experienced such pleasure and pain, had such a lifespan, lived for such a length of time, and met the end of that life in such a manner.

Having died there, I was born here; having been born here, I died there, with such conduct, such causes, and in such a place.’ This is called the eighth power of the Tathagata. Having accomplished this power, the Tathagata, the Worthy One, the Perfectly Enlightened One attains the supreme state of knowledge possessed by the Buddhas of the past, is able to turn the Brahma Wheel, and, amid the great assembly, roar the lion’s roar.

“Furthermore, with the divine eye, which surpasses the human eye, the Tathagata sees sentient beings as they are born and die, as beautiful or ugly, inferior or superior, proceeding toward evil destinies or toward good destinies, and receiving recompense according to their karma; he knows all this as it truly is. ‘These sentient beings have accomplished evil bodily karma and evil verbal and mental karma. They have slandered the noble ones and incurred the karma of wrong view.

Because of these causes and conditions, upon the breakup of the body and the end of life, they will fall into an evil destiny and be born in hell. These sentient beings have performed good deeds with the body and good deeds with speech and mind. They have not slandered the noble ones and have embraced the karma of right view.

Because of these causes and conditions, upon the breakup of the body and the end of life, they will be born in a good destiny, in a heavenly realm.’ He knows all this as it truly is. This is called the ninth power of the Tathagata. Having accomplished this power, the Tathagata, the Worthy One, the Perfectly Enlightened One attains the supreme state of knowledge possessed by the Buddhas of the past, is able to turn the Brahma Wheel, and, amid the great assembly, roar the lion’s roar.

“Furthermore, the Tathagata has completely eliminated the taints, attained the taintless liberation of mind and liberation through wisdom, and in the present life has personally realized, known, and directly experienced: ‘Birth is ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further existence.’ This is called the tenth power of the Tathagata. Having accomplished this power, the Tathagata, the Worthy One, the Perfectly Enlightened One attains the supreme state of knowledge possessed by the Buddhas of the past, is able to turn the Brahma Wheel, and, amid the great assembly, roar the lion’s roar.

“These ten powers are accomplished only by the Tathagata. These are precisely the differences between the Tathagata and the disciples.”

When the Buddha had finished teaching this discourse, the bhikkhus, having heard what the Buddha had taught, rejoiced and practiced accordingly.

SUTRA 685. THE WET NURSE

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the land of Sravasti. At that time, the Blessed One addressed the bhikkhus:

“It is like a young child whose parents, after giving birth to him, entrust him to a nurse. At the proper times she massages and comforts him, bathes him, nurses him, and watches over him. If the nurse is careless, the child may pick up grass, soil, or some filthy object and put it into his mouth. The nurse then immediately tells him to spit it out; if she can remove it in time, that is well. If the child cannot spit it out by himself, the nurse must hold his head with her left hand and use her right hand to find a way to extract the object lodged in his throat. Although the child truly suffers pain at that time, the nurse, wishing to secure his lasting well-being and happiness, must painstakingly find a way to extract the obstructing object.”

The Buddha said to the bhikkhus:

“When the child has grown and acquired understanding and discernment, will he still put grass, soil, or filthy objects into his mouth?”

The bhikkhus said to the Buddha:

“No, Blessed One. Once the child has grown and acquired understanding and discernment, he would not even touch filthy objects with his foot, much less put them into his mouth.”

The Buddha said to the bhikkhus:

“While the child is still young, the nurse tends and watches over him at the proper times. When he has grown and his wisdom is fully developed, the nurse lets him be and no longer needs to watch him, for he has matured and will no longer be heedless.

“In the same way, bhikkhus, when disciples who are newly training have not yet fully developed their wisdom, the Tathagata watches over them by teaching them the Dharma at the proper times. As for disciples who have trained for a long time and whose wisdom is profound and firmly established, the Tathagata lets them be and no longer needs to teach them diligently at every appropriate time, for they have perfected wisdom and are no longer heedless. Therefore, disciples possess the five powers of one in training, whereas the Tathagata has perfected the ten powers of knowledge, as explained fully above.”

After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 686. THE LION’S ROAR (1)[79]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhikkhus:

“The Tathagata possesses six powers. When these six powers are perfected, the Tathagata, the Worthy One, the Perfectly Enlightened One, attains the supreme domain of knowledge, as did the Buddhas of the past^[80]. He is able to turn the Brahma wheel and, amid the great assembly, utter the lion’s roar. The first power of the Tathagata is knowing, as they truly are, what is possible and what is impossible.

“Furthermore, the Tathagata knows, as they truly are, the mind’s experiences of the Dharma that bring happiness^[81] in the past, future, and present. This is as explained fully above. This is the second power of the Tathagata.

“Furthermore, the Tathagata knows, as they truly are, dhyana, liberation, samadhi, and meditative attainment. This is as explained fully above. This is called the third power of the Tathagata.

“Furthermore, the Tathagata knows, as they truly are, the events of former lives in the past. This is as explained fully above. This is called the fourth power of the Tathagata.

“With the Tathagata’s purified divine eye, which surpasses the vision of ordinary humans, he sees sentient beings dying here and being born elsewhere. This is as explained fully above. This is called the fifth power of the Tathagata.

“Furthermore, the Tathagata has completely destroyed the bonds of the defilements and attained undefiled liberation of mind and liberation through wisdom. This is as explained fully above… even to uttering the lion’s roar amid the assembly. This is called the sixth power of the Tathagata.”

After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 687. THE LION’S ROAR (2)[82]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhikkhus:

It is as explained above, but with a few differences.

“If someone should come and ask me about the Tathagata’s power of knowledge concerning what is possible and what is impossible, then, in accordance with what I have known, seen, awakened to, and perfectly realized, I would explain to that person the Tathagata’s power of knowledge concerning what is possible and what is impossible.

“Furthermore, if someone should come and ask about the Tathagata’s power of knowledge concerning happiness experienced by oneself^[83], then, in accordance with what I have known, seen, awakened to, and perfectly realized, I would explain to that person the Tathagata’s power of knowledge concerning happiness experienced by oneself. This is called the second power of knowledge of the Tathagata.

“If someone should come and ask about the Tathagata’s power of knowledge concerning dhyana concentration, liberation, samadhi, and meditative attainment, then, in accordance with what I have known, seen, awakened to, and perfectly realized, I would explain to that person the Tathagata’s power of knowledge concerning dhyana concentration, liberation, samadhi, and meditative attainment.

“If someone should come and ask about the power of knowledge concerning former lives, then, in accordance with what I have known, seen, awakened to, and perfectly realized, I would explain to that person the Tathagata’s former lives.

“If someone should come and ask about the Tathagata’s power of knowledge of the divine eye, then, in accordance with what I have known, seen, awakened to, and perfectly realized, I would explain to that person what the Tathagata has seen with the divine eye.

“If someone should come and ask about the Tathagata’s power of knowledge concerning the destruction of the defilements, then, in accordance with what I have known, seen, awakened to, and perfectly realized, I would explain to that person the Tathagata’s power of knowledge concerning the destruction of the defilements.”

After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 688. THE SEVEN POWERS (1)[84]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhikkhus:

“There are seven powers. What are the seven? They are the power of faith, the power of diligence, the power of moral shame, the power of moral dread, the power of mindfulness, the power of concentration, and the power of wisdom.” The Blessed One then spoke this verse:

The power of faith, the power of diligence,

The power of moral shame and the power of moral dread;

Right mindfulness and the powers of concentration and wisdom—

These are called the seven powers.

One who perfects the seven powers

Brings all the defilements of existence to an end.

After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 689. ONE SHOULD PERFECT THE SEVEN POWERS

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhikkhus:

There are seven powers, as explained above, but with a few differences.

“Therefore, bhikkhus, you should train thus: ‘I shall perfect the power of faith.’ In the same way, you should also train to perfect the power of diligence, the power of moral shame, the power of moral dread, the power of mindfulness, the power of concentration, and the power of wisdom.”

After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 690. THE SEVEN POWERS (2)

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhikkhus:

There are seven powers, as explained above, but with a few differences.

The Blessed One then spoke this verse:

The power of faith, the power of diligence,

Together with the powers of moral shame and moral dread;

The powers of mindfulness, concentration, and wisdom—

These are called the seven powers.

One who perfects the seven powers

Quickly ends all the defilements of existence.”

After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 691. DETAILED EXPLANATION OF THE SEVEN POWERS

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhikkhus:

“There are seven powers. What are the seven? They are the power of faith, the power of diligence, the power of moral shame, the power of moral dread, the power of mindfulness, the power of concentration, and the power of wisdom.

“What is the power of faith? It is arousing profound and steadfast faith in the Tathagata, which devas, Mara, Brahma, sramanas, brahmins, or any other fellow practitioners of the Dharma cannot destroy. This is called the power of faith.

“What is the power of diligence? It refers to the four right efforts. This is as explained fully above.

“What is the power of moral shame? It is being ashamed of evil, unwholesome dharmas. It is as stated above.

“What is the power of moral dread? It is feeling dread regarding what is shameful, and feeling dread regarding evil, unwholesome dharmas that arise. It is as stated above.

“What is the power of mindfulness? It refers to the four establishments of mindfulness. It is as stated above.

“What is the power of concentration? It refers to the four dhyanas. It is as stated above.

“What is the power of wisdom? It refers to the Four Noble Truths. It is as stated above.”

When the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 692. THE EIGHT POWERS[85]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhiksus:

“There are eight powers. What are the eight powers? The power of a king is sovereign authority. The power of a great minister is adjudication. The power of a woman is harboring resentment. The power of a child is crying. The power of a foolish person is praise and blame. The power of a wise person is careful examination. The power of one who has gone forth is patient endurance. The power of one who is widely learned is calculation.”

When the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 693. DETAILED EXPLANATION OF THE EIGHT POWERS[86]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhiksus:

It is as stated above, but with a few differences.

“The power of a king is sovereign authority: a king manifests his awesome power through sovereign authority. The power of a great minister is adjudicating disputes: a great minister manifests his power by adjudicating disputes. The power of a woman is harboring resentment: a woman manifests her power by harboring resentment.

The power of a child is crying: a child manifests its power by crying. The power of a foolish person is praise and blame: when encountering matters, a foolish person engages in praise and blame according to his own notions of Dharma. The power of wisdom is careful examination: a wise person continually manifests careful examination.

The power of one who has gone forth is patient endurance: one who has gone forth continually manifests patient endurance. The power of one who is widely learned is calculation: one who is widely learned continually manifests reflection and calculation.”

When the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 694. SARIPUTRA’S QUESTION[87]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Venerable Sariputra approached the Blessed One, bowed his head at the Buddha’s feet, withdrew to one side, sat down, and said to the Buddha:

“How many powers does a bhiksu whose outflows have been exhausted possess?”

The Buddha said to Sariputra:

“A bhiksu whose outflows have been exhausted possesses eight powers. What are the eight? The mind of a bhiksu whose outflows have been exhausted inclines toward seclusion, flows into seclusion, and deepens progressively into seclusion; his mind inclines toward release, flows into release, and deepens progressively into secluded release; it inclines toward nirvana, flows into nirvana, and deepens progressively into nirvana.

When he sees the five sensual pleasures, he sees them as a pit of fire. Having seen them, his mind resolutely does not abide in thoughts of sensual desire, the experience of sensual desire, or attachment to sensual desire. He cultivates the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path.”

When the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 695. ANOTHER BHIKSU’S QUESTION

As in the sutra in which the Venerable Sariputra asked the question, so too was the sutra in which another bhiksu questioned the Buddha.

SUTRA 696. QUESTIONING THE BHIKSUS

The sutra in which the bhiksus were questioned was also spoken as above.

SUTRA 697. THE NINE POWERS[88]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhiksus:

“There are nine powers. What are the nine? They are the power of faith, the power of diligence, the power of moral shame, the power of moral dread, the power of mindfulness, the power of concentration, the power of wisdom, the power of reflection, and the power of cultivation.”

When the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 698. DETAILED EXPLANATION OF THE NINE POWERS[89]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhiksus:

“There are nine powers. What are the nine? They are the power of faith, the power of diligence, the power of moral shame, the power of moral dread, the power of mindfulness, the power of concentration, the power of wisdom, the power of reflection, and the power of cultivation.

“What is the power of faith? As stated above, it is giving rise to firm, profound, right faith in the Tathagata.

“What is the power of diligence? As stated above, it refers to the four right efforts.

“What is the power of moral shame? It is as stated above.

“What is the power of moral dread? It is as stated above.

“What is the power of mindfulness? As stated above, it is dwelling in contemplation of the body as the body.

“What is the power of concentration? It refers to the four dhyanas.

“What is the power of wisdom? It refers to the Four Noble Truths.

“What is the power of reflection? When a noble disciple is in an empty room or beneath the shade of a tree, he should train thus: ‘A person who commits evil deeds through body and speech will receive evil retribution both in this present life and in a future life.’ It is as fully stated above.

“What is the power of cultivation? It is the cultivation of the four establishments of mindfulness. It is as stated previously.”

When the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 699. THE TEN POWERS

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhiksus:

“There are ten powers. What are the ten? The power of a king is sovereign authority. The power of a great minister is adjudication. The power of an artisan is machinery. The power of a bandit is swords and blades. The power of a woman is harboring resentment. The power of a child is crying. The power of a foolish person is praise and blame. The power of a wise person is careful examination. The power of one who has gone forth is patient endurance. The power of one who is widely learned is calculation.”

When the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 700. DETAILED EXPLANATION OF THE TEN POWERS[90]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhiksus:

It is as stated above, but with a few differences.

“The power of a king is sovereign authority: a king manifests his awesome power through sovereign authority. The power of a great minister is adjudicating disputes: a great minister manifests his power by adjudicating disputes. The power of an artisan is machinery: one who constructs machinery manifests his power through his craftsmanship.

The power of a bandit is swords and blades: bandits resolutely manifest their power through swords and blades. The power of a woman is harboring resentment: a woman manifests her power by harboring resentment. The power of a child is crying: a child manifests its power by crying.

The power of a foolish person is praise and blame: when encountering matters, a foolish person engages in praise and blame according to his own notions of Dharma. The power of wisdom is careful examination: a wise person continually manifests careful examination. The power of one who has gone forth is patient endurance: one who has gone forth continually manifests patient endurance.

The power of one who is widely learned is calculation: one who is widely learned continually manifests reflection and calculation.”

When the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 701. THE POWER OF THE TATHAGATA (1)[91]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhiksus:

“There are ten powers of the Tathagata. When endowed with these powers, the Tathagata, the Worthy One, the Fully and Perfectly Enlightened One, attains the supreme state attained by the Buddhas of the past; he is able to turn the Brahma Wheel and, amid the great assembly, roar the lion’s roar. What are the ten? The Tathagata knows as it truly is what is possible and what is impossible. This is called the first power,… up to the exhaustion of the taints, as explained above^[92].”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 702. THE POWERS OF THE TATHAGATA (2)

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One addressed the bhikkhus:

It was as explained above, but with a few differences.

“If someone were to come and ask me about the Tathagata’s power of knowledge concerning what is possible and what is impossible, then, in accordance with what I have known, seen, awakened to, and fully and perfectly realized, I would explain to that person the Tathagata’s power of knowledge concerning what is possible and what is impossible.”

It was explained fully above^[93].

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 703. THE POWERS OF THE TATHAGATA (3)

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One addressed the bhikkhus:

“Whatever Dharma is understood by the mind and personally realized by the body arises entirely from the Tathagata’s fearless knowledge. If a bhikkhu comes to become my disciple and is neither deceitful nor fraudulent, but gives rise to an upright mind, I shall teach him the Dharma, admonish him, and instruct him. If in the early morning I teach him the Dharma, admonish him, and instruct him, then by midday he will attain superior progress.

If in the evening I teach him the Dharma, admonish him, and instruct him, then by early morning the following day he will attain superior progress. Having been instructed in this way, he will give rise to an upright mind: he will know the real as real and the unreal as unreal; he will know the higher as higher and what is not higher as not higher. Whatever should be known, seen, attained, and understood, he will clearly know in its entirety.

Such a case does occur. These are called the five powers of one in training and the ten powers of the Tathagata.

“What are the five powers of one in training? They are the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom.

“As for the ten powers of the Tathagata, what are the ten? He knows as it truly is what is possible and what is impossible^[94]. The ten powers were explained fully above. If someone were to come and ask me about the Tathagata’s power of knowledge concerning what is possible and what is impossible, then, in accordance with what I have known, seen, awakened to, and fully and perfectly realized, I would explain to that person the Tathagata’s power of knowledge concerning what is possible and what is impossible… up to the power of knowledge concerning the exhaustion of the taints, which would likewise be explained.

“Bhikkhus, I declare this power of knowledge concerning what is possible and what is impossible to be certain, not uncertain,… up to the power of knowledge concerning the exhaustion of the taints, which I declare to be certain, not uncertain. Certainty is the right path; uncertainty is the wrong path.”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 704. IMPROPER ATTENTION[95]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One addressed the bhikkhus:

“If there is improper attention^[96], the hindrance of sensual desire that has not yet arisen will arise, and the hindrance of sensual desire that has already arisen will increase and expand. The hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt that have not yet arisen will arise; and the hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt that have already arisen will increase and expand.

The enlightenment factor of mindfulness that has not yet arisen will not arise, and the enlightenment factor of mindfulness that has already arisen will decline and be lost. The enlightenment factors of investigation of Dharma, diligence, tranquility^[97], joy, concentration, and equanimity that have not yet arisen will not arise; and the enlightenment factors of investigation of Dharma, diligence, tranquility, joy, concentration, and equanimity that have already arisen will decline and be lost.

“If a bhikkhu attends properly, the hindrance of sensual desire that has not yet arisen will not arise, and the hindrance of sensual desire that has already arisen will be brought to cessation. The hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt that have not yet arisen will not arise; and the hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt that have already arisen will be abandoned. The enlightenment factor of mindfulness that has not yet arisen will arise; once arisen, it will arise anew, increase, and expand. The enlightenment factors of investigation of Dharma, diligence, tranquility, joy, concentration, and equanimity that have not yet arisen will arise; once arisen, they will arise anew, increase, and expand.”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 705. NON-REGRESSION[98]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One addressed the bhikkhus:

“There are five factors of regression. What are the five? They are sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt. These are called factors of regression. If the seven enlightenment factors are cultivated and cultivated often, they will be caused to increase and expand. These are called factors of non-regression. What are the seven? They are the enlightenment factor of mindfulness, the enlightenment factor of investigation of Dharma, the enlightenment factor of diligence, the enlightenment factor of tranquility^[99], the enlightenment factor of joy, the enlightenment factor of concentration, and the enlightenment factor of equanimity. These are called factors of non-regression.”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 706. HINDRANCES[100]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One addressed the bhikkhus:

“There are five factors that can cause darkness, cause blindness, cause lack of knowledge, and cause the decline of wisdom; they are not illumination, not full awakening, and do not lead toward nirvana. What are the five? They are sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt. Thus, these five factors can cause darkness, cause blindness, and cause lack of knowledge; they are not illumination, not right awakening, and do not lead toward nirvana.

“If the seven enlightenment factors are present, they can produce great light, give rise to vision, and increase wisdom; they are illumination, are right awakening, and lead toward nirvana. What are the seven? They are the enlightenment factor of mindfulness, the enlightenment factor of investigation of Dharma, the enlightenment factor of diligence, the enlightenment factor of tranquility, the enlightenment factor of joy, the enlightenment factor of concentration, and the enlightenment factor of equanimity. They produce great light, give rise to vision, and increase wisdom; they are illumination, are right awakening, and lead toward nirvana.”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 707. OBSTRUCTIVE HINDRANCES[101]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One addressed the bhikkhus:

“There are five obstructions, five hindrances^[102], afflictions of the mind^[103], which can cause wisdom to decline and constitute an obstructive condition; they are not illumination, not right awakening, and do not lead toward nirvana. What are the five? They are the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, and the hindrance of doubt. These five hindrances conceal and cover, afflict the mind, cause wisdom to decline, and constitute an obstructive condition; they are not illumination, not full awakening, and do not lead toward nirvana.

“As for the seven enlightenment factors, they neither conceal nor cover, nor do they afflict the mind. They increase wisdom, are illumination, are right awakening, and lead toward nirvana.

“What are the seven? They are the enlightenment factor of mindfulness… as explained above… up to the enlightenment factor of equanimity. These seven enlightenment factors neither conceal nor cover, nor do they afflict the mind. They increase wisdom, are illumination, are right awakening, and lead toward nirvana.”

At that time, the Blessed One then spoke this verse:

Sensual desire and the hindrance of ill will,

Sloth and torpor, restlessness and remorse, and doubt;

These five kinds of hindrances,

Causing the afflictions to increase.

Five hindrances cover the world,

Those deeply attached are difficult to deliver;

They obstruct and conceal sentient beings,

Causing them not to see the Right Path.

If one attains the seven factors of awakening,

Then one can shine forth;

This alone is the true word

Spoken by the Perfectly Awakened One.

The mindfulness factor of awakening comes first,

Investigation of Dharma and right reflection;

Diligence, tranquility^[104], and joy,

Samadhi and the equanimity factor of awakening.

These seven factors of awakening

Are the Right Path of the Muni;

By following the Great Sage,

One escapes the fear of birth and death.

After the Buddha had spoken this sutra, the bhiksus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

SUTRA 708. TREES[105]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika's Park in the Jeta Grove at Sravasti. At that time, the Blessed One addressed the bhiksus:

“If a son of good family relinquishes worldly affairs and goes forth to train in the Way, shaving off his beard and hair, donning the kasaya robe, and, with right faith, leaving the household life for homelessness to train in the Way, among those who have thus gone forth there may be a foolish person who frequents villages and towns. In the morning he puts on his robe, takes his bowl, and enters a village to seek alms.

Yet because he does not properly guard his body, does not protect the doors of his sense faculties, and does not collect his thoughts, when he sees beautifully adorned young women, a mind of attachment and defilement arises in him. Without right reflection, his mind pursues and grasps their physical appearance; he entertains thoughts of sensual desire, causing lust to blaze up, burning his mind and burning his body. He returns the precepts and goes back to worldly life, regressing and sinking into degradation.

Although he had become disenchanted with worldly affairs and gone forth to train in the Way, he becomes defiled and attached once again, increasing unwholesome karma and thereby ruining, obscuring, and submerging himself.

“There are five kinds of great trees whose seeds are very small, but when the trees grow, they become immense, and their shade can darken the various smaller trees, causing them to languish in gloom and preventing them from growing. What are the five? They are the Kien-gia-da tree^[106], the Ca-ty-da-la tree^[107], the A-thap-ba-tha tree^[108], the Uu-dam-bat-la tree^[109], and the Ni-cau-luu-tha tree^[110].

In the same way, although the shoots of these five kinds of great trees^[111] are very small, they gradually grow larger, and their shade obscures the smaller trees, causing them all to be overshadowed and droop. What are the five? They are the hindrance of sensual desire, which gradually increases; the hindrances of ill will^[112], sloth and torpor, restlessness and remorse, and doubt, which gradually increase.

Because they increase, they cause the wholesome mind to become obscured and wither. If one cultivates the seven factors of awakening and cultivates them extensively, one will progress toward non-retrogression. What are the seven?

They are the factors of awakening of mindfulness, investigation of Dharma, diligence, tranquility, joy, concentration, and equanimity. By cultivating these seven factors of awakening in this way and cultivating them extensively, one will progress toward non-retrogression.”

After the Buddha had spoken this sutra, the bhiksus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

SUTRA 709. THE SEVEN FACTORS OF AWAKENING[113]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika's Park in the Jeta Grove at Sravasti.

“If a bhiksu concentrates his mind single-mindedly and attentively listens to the True Dharma, he can abandon five qualities and cultivate seven qualities, causing them to become increasingly developed and complete. What are the five qualities to be abandoned? They are the hindrances of sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt. This is called abandoning the five qualities. What are the seven qualities to be cultivated? They are the factors of awakening of mindfulness, investigation of Dharma, diligence, tranquility, joy, concentration, and equanimity. If one cultivates these seven qualities, they will become increasingly developed and complete.”

After the Buddha had spoken this sutra, the bhiksus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

SUTRA 710. LISTENING TO THE DHARMA

Thus have I heard:

At one time, the Buddha was staying in Anathapindika's Park in the Jeta Grove at Sravasti. At that time, the Blessed One addressed the bhiksus:

“A noble disciple who possesses pure faith and listens to the Dharma with focused diligence can abandon five qualities and cultivate seven qualities, bringing them to completion. What are the five? They are the hindrances of sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt.

These are the hindrances that must be abandoned. What are the seven qualities? They are the factors of awakening of mindfulness, investigation of Dharma, diligence, tranquility, joy, concentration, and equanimity.

These seven qualities are fully cultivated by one who possesses pure faith. This is called liberation of mind; in one who possesses wisdom, it is called liberation through wisdom. If a person's mind is defiled by sensual desire, there will be no attainment and no bliss; if a person's mind is defiled by ignorance, wisdom will not be pure.

Therefore, when a bhiksu is free from sensual desire, his mind is liberated; when he is free from ignorance, he is liberated through wisdom. If that bhiksu has become free from sensual desire, he personally realizes liberation of mind; being free from ignorance, he realizes liberation through wisdom. Such a bhiksu is said to have severed the fetters of craving, the bonds, and conceit, attained direct realization^[114], and reached the ultimate end of suffering.”

After the Buddha had spoken this sutra, the bhiksus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

SUTRA 711. ABHAYA (1)[115]

Thus have I heard:

At one time, the Buddha was staying on Mount Grdhrakuta near Rajagrha. At that time, Prince Abhaya^[116], while taking his customary leisurely walk, came to where the Buddha was. After meeting and exchanging greetings with the Blessed One, he withdrew to one side, sat down, and said to the Buddha:

“Blessed One, there are sramanas and brahmins who hold this view and say: ‘Sentient beings are afflicted without cause or condition; sentient beings are purified without cause or condition.^[117]’ What does the Blessed One say concerning this?”

The Buddha said to Abhaya:

“Those sramanas and brahmins say such things because they speak without reflection: they are foolish, undiscerning, unskillful, do not know how to reflect, and do not know how to examine matters. Thus they say: ‘Sentient beings are afflicted without cause or condition; sentient beings are purified without cause or condition.’ Why is this? Because the affliction of sentient beings has causes and conditions, and the purification of sentient beings also has causes and conditions.

“What are the causes and conditions through which sentient beings become afflicted? What are the causes and conditions through which sentient beings become purified? Because sensual desire becomes dominant in sentient beings, they become covetous of the wealth and possessions of others, saying, ‘It would be good if this belonged to me.’ They cherish such things and do not wish to part from them.

Toward other sentient beings, they give rise to anger, cruelty, and scheming, wishing to strike them, bind them, and oppress them; they increasingly engage in conduct contrary to the Way, create calamities, and do not relinquish ill will. Their bodies delight in sleep, while their minds are indolent; their minds are continually agitated and inwardly not tranquil. Their minds are constantly beset by doubt—doubt regarding the past, doubt regarding the future, and doubt regarding the present.

Abhaya, through such causes and such conditions, sentient beings become afflicted. Through such causes and such conditions, sentient beings become purified.”^[118]

Abhaya said to the Buddha:

“Gautama, even one of the enveloping hindrances is enough to afflict the mind, how much more so all of them!”

Abhaya again said to the Buddha:

“Gautama, what are the causes and conditions through which sentient beings become purified?”

The Buddha said to Abhaya:

“If any brahmin possesses a single supreme thought, decisively accomplished, then deeds done long ago and words spoken long ago can be recollected at will. At that time, he cultivates the awakening factor of mindfulness. When the awakening factor of mindfulness has been cultivated, mindfulness as an awakening factor is fulfilled.

When mindfulness as an awakening factor has been fulfilled, there is investigation, discernment, and reflection; at that time, he cultivates the awakening factor of investigation of Dharma. When the awakening factor of investigation of Dharma has been cultivated, investigation of Dharma as an awakening factor is fulfilled. Having investigated, discerned, and examined the Dharma, he then exerts diligent effort; herein, he cultivates the awakening factor of energy.

When the awakening factor of energy has been cultivated, energy as an awakening factor is fulfilled. Having exerted diligent effort, joy arises; abandoning all perceptions concerning food, he cultivates the awakening factor of joy. When the awakening factor of joy has been cultivated, joy as an awakening factor is fulfilled.

When the awakening factor of joy has been fulfilled, body and mind become tranquil^[119]; at that time, he cultivates the awakening factor of tranquility. When the awakening factor of tranquility has been cultivated, tranquility as an awakening factor is fulfilled. When the body has become tranquil, he attains ease; and when he has attained ease, the mind becomes concentrated.

At that time, he cultivates the awakening factor of concentration. When the awakening factor of concentration has been cultivated, concentration as an awakening factor is fulfilled. When the awakening factor of concentration has been fulfilled, craving is extinguished and equanimity arises in the mind; at that time, he cultivates the awakening factor of equanimity.

When the awakening factor of equanimity has been cultivated, equanimity as an awakening factor is fulfilled. Thus, Fearless, it is through this cause and this condition that sentient beings are purified.”

Fearless said to Gautama:

“If even one of these seven awakening factors is fulfilled, it can cause sentient beings to be purified, how much more so when all of them are fulfilled.”

Fearless said to the Buddha:

“Venerable Gautama, what is the name of this discourse, and how should it be received and retained?”

The Buddha told Prince Fearless:

“This should be called the Discourse on the Factors of Awakening.”

Fearless said to the Buddha:

“Venerable Gautama, these are the most excellent factors of awakening. Venerable Gautama, I am a prince who dwells in ease and constantly seeks ease, yet I seldom go out. Today I ascended this mountain, and although my four limbs grew weary, upon hearing Gautama teach the Discourse on the Factors of Awakening, I forgot all my fatigue.”

After the Buddha had spoken this discourse, Prince Fearless, hearing what the Buddha had taught, rejoiced and delighted in it. He rose from his seat, bowed his head at the Buddha’s feet, and withdrew.

Notes:

^[1]. Yinshun’s Collated Edition, Recitation 4, The Factors of the Path, “10. Connected Discourses on the Faculties,” comprises twenty-seven discourses, nos. 815–840 (including nineteen discourses, Taishō nos. 642–660); it is the fourth connected collection in “Recitation 4, The Factors of the Path.” The Japanese Translation places it as the second connected collection. In the Taishō edition, fascicle 24, it is Connected Collection 1; in Taishō fascicle 26, it begins with no. 642. In the Japanese Translation, fascicle 23, the Connected Discourses on the Faculties begins with discourse no. 1230. In the Fo Guang edition, fascicle 26, discourses nos. 654–724. Pāli: S.48.23 Ñāya. Cf. A.3.84 Sekka.

^[2]. The faculty of one who will know what is not yet known, the faculty of knowledge, and the faculty of one who has fully known 未知當知根, 知根, 無知根. For “the faculty of one who has fully known,” the Abhidharmakośa has “the faculty of complete knowledge.” See Abhidharmakośa 2, Chapter 2, “Analysis of the Faculties.” Pāli: tīṇ’indriyāni: anaññātāññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ—the faculty of one who, not yet knowing, will know; the faculty of one who knows; and the faculty of one who has known completely.

^[3]. Unshakable liberation of mind 不動意解脫, that is, unshakable liberation of the heart. Pāli: akuppā cetovimutti.

^[4]. Pāli, S.48.1 Siddhika.

^[5]. Pāli, S.48.2–3 Sotapanna.

^[6]. Knowledge through abandonment 斷知, that is, full knowledge as abandonment: abandonment accompanied by comprehensive knowledge. See Abhidharmakośa 21 (p. 11218). Pāli: pahāṇa-pariññā.

^[7]. Pāli, S.48.4–5 Arahaṃ.

^[8]. Liberation through dispassion; the Pāli text has anupādāvimutto, liberated without any remaining attachment.

^[9]. Having attained one’s own benefit 逮得己利: having attained one’s own objective.

^[10]. Pāli, S.48.8 Daṭṭhabbaṃ.

^[11]. Pāli, S.48.9–10 Vibhaṅga.

^[12]. Pāli, S.48.12 Saṅkhitta.

^[13]. See note 6 to discourse 644.

^[14]. Pāli, S.48.20 Āsavānaṃkhayo.

^[15]. Pāli, S.48.6–7 Samaṇa-brahmaṇā.

^[16]. See discourse 650 above.

^[17]. Pāli, S.48.12 Saṅkhitta; 18 Paṭipanna.

^[18]. Pāli: paripūraṃ paripūrakārī ārādheti, padesaṃ padesakārī ārādheti: one who brings it to fulfillment accomplishes its fulfillment; one who practices it only in part accomplishes a part.

^[19]. Pāli, S.48.15–16 Vitthāra.

^[20]. See discourse 652 above.

^[21]. Liberated in both ways 俱分解脫: an arhat who has attained the concentration of cessation. Pāli: ubhatobhāgavimutta.

^[22]. Body-witness 身證: a non-returner who has attained the concentration of cessation. Pāli: kāyasakkhin.

^[23]. One who has attained through vision 見到. Pāli: diṭṭhipatta.

^[24]. Liberated through faith 信解脫. Pāli: saddhāvimutta.

^[25]. One-seeder 一種. Pāli: ekabījin.

^[26]. One who passes from family to family 家家. Pāli: kolaṃkola.

^[27]. One with at most seven existences 七有. Pāli: sattakkhattuparama.

^[28]. Dharma-follower 法行, that is, one who follows the Dharma. Pāli: dhammānusārin.

^[29]. Faith-follower 信行, that is, one who follows through faith. Pāli: saddhānusārin.

^[30]. Difference in faculties and difference in fruits 根波羅蜜, 果波羅蜜. Pāli: indriyavemattatā phalavemattatā hoti: because of differences in faculties, there are differences in fruits. Pāli vemattatā means differences in kind; the Chinese text reads it as pāramita, “perfection.”

^[31]. Difference among persons 人波羅蜜. Pāli: puggalavemattatā, differences in character among persons.

^[32]. See note 18 to discourse 652 above.

^[33]. Pāli, S.48.52 Mallika.

^[34]. Pāli, S.48.10 Vibhaṅga; 48.52 Mallika.

^[35]. Pāli, S.48.10 Vibhaṅga.

^[36]. Pāli: saddahati tathāgatassa bodhiṃ, to have faith in the Tathagata’s awakening.

^[37]. Pāli, S.48.50 Saddhā.

^[38]. Pāli, S.48.50: tathāgate ekantagato abhippasanno, possessing unwavering, lucid faith in the Tathagata.

^[39]. Pāli, ibid.: saddhassa… ariyasāvakassa evaṃ pāṭikaṃkhaṃ yaṃ āraddhaviriyo viharissati akusalānaṃ dhammānaṃ pahānāya… Of a faithful noble disciple, this may be expected: that he will dwell with energy aroused for the abandonment of unwholesome phenomena…

^[40]. Yinshun’s Collated Edition, Recitation 4, The Factors of the Path, “11. Connected Discourses on the Powers,” comprises sixty discourses, nos. 841–900, including thirteen Taishō discourses, nos. 661–703. It corresponds to the Pāli Saṃyutta 50, Balasaṃyutta. Taishō discourse 661, Two Powers. Pāli: A.2.2.1 Balāni.

^[41]. Power of enumeration 數力. Pāli: paṭisaṅkhānabala, the power of discernment, namely, the capacity of wisdom to observe and analyze. See Abhidharmakośa 1, p. 1b. The Chinese text understands it according to the etymology of saṅkhā, “number.”

^[42]. Power of cultivation 修力. Pāli: bhāvanābala.

^[43]. Four paths 四道, that is, the four modes of practice; see Saṅgītiparyāya 7, p. 395b. Cf. Pāli, D.iii, p. 228: catasso paṭipadā.

^[44]. Four expressions of Dharma 四法句, that is, the four foundations of Dharma; see Saṅgītiparyāya 7, p. 395b. Cf. Pāli, D.iii, p. 229: cattāri dhammapadāni. Yinshun divides this discourse into three discourses.

^[45]. The summary contains nine discourses.

^[46]. Three kinds of powers.

^[47]. Cf. Pāli, A.4.152 Balāni.

^[48]. To associate with 習近. Pāli: sevitabba.

^[49]. Beneficial conduct 同利, also called the practice of benefiting others 利行. Pāli: atthacāriyā.

^[50]. Impartiality 同利, also called cooperation 同事. Pāli: samānattatā, equality of self and others, raising others to one’s own level. The Chinese, however, translates according to Sanskrit samānārthatā.

^[51]. The meaning is that one who wishes to attain arhatship is assisted in attaining it.

^[52]. Pāli, A.4.32 Saṅgaha.

^[53]. Chinese: gang 釭, the iron sleeve in a wheel. Pāli: ete kho saṅgahā loke, rathassāṇīva yāyato: these means of embracing others in the world are like the linchpin that enables a chariot to roll.

^[54]. Pāli: yasmā ca saṅgahā ete samavekkhanti paṇḍitā, tasmā mahattaṃ papponti pāsaṃsā ca bhavanti: because the wise contemplate these means of embracing others, they attain greatness and become praiseworthy.

^[55]. Pāli, A.4.153 Paññā.

^[56]. Unwholesome enumeration 不善數, synonymous with unwholesome thought.

^[57]. Pāli, S.50.1 Gaṅgāpeyyāla; Cf. A.5.13 Saṅkhīta.

^[58]. Pāli, S.48.8 Daṭṭhabbaṃ; A.5.14 Vitthata, 5.15 Daṭṭhabba.

^[59]. Cf. A.5.1 Saṅkhita.

^[60]. The power of one in training 學力, the faculty of one in training. Pāli: sekhabala. See n. 63 below.

^[61]. The Five Powers according to the Pāli text: saddhā, faith; hirī, moral shame; ottapa, moral dread; vīriya, diligence; paññā, wisdom.

^[62]. Pāli, see discourse 677.

^[63]. Pāli: saddhābalena samannāgatā bhavissāma sekhabalena, we shall be endowed with the power of faith, which is the power of one in training.

^[64]. Pāli, A.5.2 Vitthāta.

^[65]. Enumeration of afflictions 煩惱數.

^[66]. Pāli, A.5.5 Sikhā.

^[67]. The character 當 in the Korean edition is written as 審.

^[68]. Pāli: saddhāpi nāma te nāhosi kusalesu dhammesu, one who has no faith in wholesome dharmas.

^[69]. Pāli: paññāpi nāma te nāhosi kusalesu dhammesu, one who has no wisdom regarding wholesome dharmas.

^[70]. Pāli, A.5.5 Sikkhā.

^[71]. Pāli: sikkhaṃ paccakkhāya hinayāvattati, renouncing the precepts of training and returning to lay life.

^[72]. Chinese: 呵責汝, “to rebuke you.”

^[73]. Cf. M.12 Mahāsīhanāda-sutta; A.10.21 Sīha. Chinese: No. 125 (46.4).

^[74]. Knowing as they truly are what is possible and what is impossible 處非處如實知, namely, the knowledge-power concerning what is possible and what is impossible. Pāli: ṭhānañca ṭhānato aṭhānañ ca aṭṭhānato yathābhūtaṃ pajānāti, knowing as it truly is what can occur—the reasonable—and what cannot occur—the unreasonable.

^[75]. The supreme knowledge of the station of former Buddhas 先佛最勝處智. Pāli: tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, the Tathagata declares for himself the station of the Bull-King.

^[76]. The result arising from the causes and circumstances of undertaking karma 業法受因事報. Pāli: kammasamādānānaṃ ṭhānaso hetuso vipākaṃ, the causes and conditions of the results of undertaking karma.

^[77]. Pāli: (…)-samāpattīnaṃ saṅkilesaṃ vodānaṃ vuṭṭhānaṃ, (knowing) the defilement, purification, and emergence from the (…) meditative attainments (or concentrations).

^[78]. The paths leading to every destination 一切至處道, namely, the knowledge-power concerning practices leading to every destination. Pāli: sabbatthagāminiṃ paṭipadaṃ, (knowing) the path leading to every goal.

^[79]. A.6.64 Sīhanāda.

^[80]. See n. 75 to discourse 684.

^[81]. (…) mental delight in receiving dharmas 心樂法受; the meaning is unclear. Alternatively, undertaking karma 業報受 (Pāli: kammasamādāna), but mistakenly transcribed as “delight in receiving dharmas” 樂法受. See n. 76 to discourse 684.

^[82]. Pāli, A.6.64 Sīhanāda.

^[83]. Oneself experiencing pleasant feeling 自以樂受; the meaning is unclear. Yinshun reads “through undertaking karma” 以業法受 instead of “the mind’s undertaking of karma” 心業法受. See n. 81 to discourse 686 above.

^[84]. A.7.3–4 Bala; 5 Dhana.

^[85]. For comparison, Chinese: No. 125 (38.11); Pāli: A.8.27 Bala.

^[86]. Cf. No. 125 (38.11); A.8.27 Bala.

^[87]. Pāli, A.8.28 Bala.

^[88]. Cf. A.8.28 Bala.

^[89]. See discourse 697.

^[90]. See discourses 692 and 693.

^[91]. Cf. A.10.21 Sīha. See discourse 684.

^[92]. As in discourse 684.

^[93]. As in discourse 687.

^[94]. In the original text, “knowing as it truly is what is impossible” 如實知非處 is a scribal error.

^[95]. Yinshun’s Collated Compilation, recitation 4, “12. Connected Discourses on the Factors of Awakening,” comprises sixty discourses, numbered 901–967 (Taishō, 704–747). The Japanese translation has “4. Connected Discourses on the Constituents of Bodhi.” Most correspond to the Pāli S.46 Bojjhaṅga-saṃyutta. —Taishō discourse 704; Pāli, S.46.24 Ayonisa.

^[96]. Improper thought 不正思惟. Pāli: ayoniso manasikaroto, not attending with proper reason.

^[97]. Original Chinese: 猗.

^[98]. Pāli, S.46.37 Vuḍḍhi.

^[99]. See n. 97 above.

^[100]. Pāli, S.46.40 Nīvaraṇa.

^[101]. Pāli, S.46.38 Āvaraṇa-nīvaraṇa.

^[102]. The five obstructions and five hindrances 五障五蓋. Pāli: pañca āvaraṇā nīvaraṇā, the five obstructive hindrances, which impede and conceal.

^[103]. Afflictions of the mind 煩惱於心. Pāli: cetaso upakkilesā, the subsidiary afflictions of the mind—those things that defile the mind.

^[104]. That is, tranquility.

^[105]. Tree. Pāli, S.46.39 Rukkha.

^[106]. Kiền-giá-da 揵遮耶. Pāli: kacchaka.

^[107]. Ca-tỳ-đa-la 迦捭多羅. Pāli: kapithaka.

^[108]. A-thấp-ba-tha 阿濕波他. Pāli: assattha.

^[109]. Ưu-đàm-bát-la 優曇缽羅. Pāli: udumbara.

^[110]. Ni-câu-lưu-tha 尼拘留他. Pāli: nigrodha.

^[111]. Original Chinese: “mind-tree” 心樹, possibly an error. Pāli: mahārukkha, a great tree.

^[112]. The base text omits ill will. It has been added for completeness.

^[113]. Pāli, S.46.23 Ṭhāna.

^[114]. Immediate realization 無間等; the Ming edition reads “ignorance.” See n. 8 to discourse 259.

^[115]. Pāli, S.46.56 Abhaya.

^[116]. Prince Fearless 無畏王子. Pāli: Abhaya rājakumāra.

^[117]. In the Pāli version, this is the doctrine of Pūraṇa Kassapa. In the Dīgha Nikāya, it is Makkhali Gosāla’s doctrine of purification through transmigration; see D.ii, Sāmaññaphala-sutta.

^[118]. According to Yinshun, this sentence is superfluous and should be deleted.

^[119]. Original Chinese: 猗息.